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CRITICAL EXCHANGE #17: WINTER, 1985 GENERAL EDITOR James J. Sosnoski GUEST EDITOR James Creech ASSOCIATE EDITOR R. L. Wadsworth Jr. INTRODUCTION James Creech DECONSTRUCTION IN AMERICAS AN INTERVIEW WITH JACQUES DERRIDA James Creech, Peggy Kamuf - and Jane Todd 1 MNEMOSYNE: ZWEITE FASSUNG Friedrich Halderlin RESPONSE TO JACQUES DERRIDA'S "MNEMOSYNE: A LECTURE FOR PAUL DE MANn Andrew Parker* 35 DECONSTRUCTION IN AMERICA1 HEIDEGGER READING HmERLlN Andrzej Warminski 4 5 JAMES CREECH In April of 1984 The Society for Critical Exchange sponsored a colloquium with Jacques Derrida at Miami University. During Pro- fessor Derrida's visit he was interviewed in French by James Creech, Peggy Kamuf and Jane Todd of the Miami University French Department. A translation of that interview is contained in the present volume. It is followed by the remarks of Andrew Parker and Andrzej Warminski, two of the respondents participating in a panel discussion after Professor Derridals address the following day. Although that address is not printed here-it is entitled Wnemosyne"and can be read in a forthcoming issue of Critical Inquiry--these responses make a significant statement that can be read by themselves. They have the added virtue of describing very well the discursive field in which Derridafs remarks on Paul de Man, memory and mourning can be situated. As for the interview, it was agreed in advance that it would focus on the question of "Deconstruction in America," and Professor Derrida received a list of written questions on the afternoon before the interview the following morning. A significant portion of the questions were spontaneous, however, as will be obvious to the reader. In transcribing and translating this discussion I have attempted to reproduce its conversational tone, with all the interruptions, ellipses, suspensions and laughter that marked a very cordial and freeform discussion. Essentially nothing has been edited out, and the reader can follow the sub-text of associations which lead from one moment of the discussion to another. Although the interview was in French, some words and phrases were inevitably spoken in English because the discussion was often about things American. To preserve the differential quality of those words I have printed them in bold face type. I would like to thank my colleagues Peggy Kamuf and Jane Todd for generously suggesting ways of improving this translation, and Jacques Derrida for his kindness in reviewing the French tran- scription. INTRODUCTION SUMMARY Here is a topical summary of the major issues that were discussed: Deconstruction's "place" in America as distinct from Europe or France. The importance of the campus. The American tradition as a context in which deconstruction has had such a remarkable impact. The importance of religious traditions for understanding DECONSTRUCTION IN AMERICA: deconstruction in America. The relatively new field of decon- structive theology. American criticisms of deconstruction, with AN INTERVIEW WITH JACQUES DERRIDA specific reference to Edward Said concerning deconstruction's "anti- &ferentiality." JAMES GREECH, PEGGY KAMUF AND JANE TODD Derrida's notion of translation and its possible importance in understanding both the provenance and the effect of deconstruction in America. PEGGY KAMUF: In accepting our invitation to come here to Miami, The relation of deconstruction and feminism, and the possible you suggested the tops "Deconstruction in America" as a frame for role of the feminine in writing. our discussions. In the lecture we are going to hear tomorrow, you make it a point not to Wefine these words," since as you say the James Creech gesture of wanting to define "is by definition exactly what defines the Miami University enemy of deconstruction, someone who, at least out of ambivalence, would like to exhaust it [la fatiguer], use it up, turn the page." would contrast this simple gesture of wanting to define decon- struction with the necessity you have pointed to since your earliest writings for deconstruction's "double gesture.I1 More specifically, I'm thinking of the double gesture you outline in "The Principle of Reason." There, you first explain how and why the university can easily adapt to apparently revolutionary discourse which leaves intact the fundamental principles of all academic or scientific discourse--even the most conservative. You then go on to situate the terrain of the double gesture which you say "insures professional competence and the most serioue tradition of the university even while going as far as possible theoretically and practically in the most directly underground thinking that appears unsituable, and thus unbearable, to certain university professionals in every country who join ranks to foreclose or to censure it by all available means." Although the effects of this censure can be found in all countries, aren't there effects which are quite specific to the United States where the university institution very often presents itself-as it does here [at Miami University] for example-as set apart, well defined in its proper place* its campus, whose limits are often clearly marked? What relation do you see between this topographical representation and the fact that deconstruction provokes such strong reactions of censure and exclusion? What in your opinion is being denied in this representation of the university in its proper place? JACQUES DERRIDA: Thank you. There are a large number of fundamental questions here and it would be too ambitious for me to [CRITICAL EXCHANGE #17 (Winter, 1985), pp. 1-33] 2 JACQUES DERRIDA try and answer them all. I'm going to try to follow a thread that I perceive on first reading, basically the thread indicated by the word JACQUES DERRIDA 3 Y~pos.~Your question begins with the topos "deconstruction in America," and goes on to talk about the topographical representation the lecture when I decided to go very slowly, much more cautiously of the American campus and its proper place. If I were to try and than can be done when improvising either in a lecture or an interview, summarize your question without simplifying too much or doing too in trying to approach this phenomenon which is so enormous. much violence to it, I would say fundamentally that it is asking what Enormous not in itself, because let's not forget that in spite of takes place with deconstruction. What takes place and where does it everything what we are talking about is a small thing going on among take place? So, it begins with the question of its American place. a minority and in the very closed milieux of certain American universities. Therefore, without exaggerating the importance of the P. KAMUF: Yes. phenomenon in itself, let's say that it's the symptom-the small symptom--of something whose proportions I believe are considerable. J. DERRIDA: It's true that I suggested we situate our discussion And to gauge its dimensions I would have to undertake analyses that I around the question mdeconstructionin Arneri~a,~but as you know, in can't undertake here. the lecture I'm going to give tomorrow, I explain at the same time why There is another moment in the argumentation of the lecture I must avoid that question-in a manner that is altogether as which I develop in order to excuse myself, in sum, for not keeping my deliberate, as thought-out, as analytical as possible. Although I can't promise and for not responding to the demand placed on me: one take up all the arguments that justify that avoidance, I want to say a finally realizes that there is no deconstruction in America quite few words about it all the same. Partly because I believe it's simply because once one takes into account that the United States is necessary to clarify a large number of preconditions or protocols, in today the place where deconstruction, or the reaction against order to speak about deconstruction in Amellica. deconstruction, has spread more markedly than anywhere else in the I believe that a rigorous analysis of what is happening in the world, then at that point one can't give a meaning to the name that very symptom. And United States around this word, this gesture and this movement mAmericamunless one takes into account cannot be explained without mobilizing an analysis that also focuses consequently, I would say that the United States today is a place where something like this can take place. (And moreover, it is on the history of this country, its religious and moral tradition. We can't understand the reception that deconstruction has had in the remarkable that at least in a timid and scattered fashion, the word United States without background-historical, political, religious, and deconstruction" has appeared in certain political contexts, as well ae so forth. I would say religious above all. (And such an analysis in certain newspapers like The Wall Street Journal... ) So the place can't be attempted impromptu like this.) So we can't understand what itself is defined in this context on the basis of the symptom which is is going on regarding this issue without studying not only very long produced there. sequences of American history, but also a shorter sequence which is So for me, the United States today is a place where something the history of the American university institution-I would say the like deconetructforrin its academic and its political dimensions- reverberates in an altogether surprising way. And when I try to ask history of the profession. I think that things happened between, let's say, 1960 and 1980 in the profession of literary and philosophical myself where all this is taking place, I then perceive the United study, things that aren't without connection to the evolution of the States as a place where it is occurring much more, in a more lively market, to the economic and political sphere-the number of jobs, etc.

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